In his first Dallas lecture, David Hudson
talked about
shewbread and the conical shape of its depiction in Egyptian art:

“Okay this is out of
"Ages in Chaos" by
Immanuel Velikovsky. Ages in Chaos. Now
this one you
can't get new, you've got to find it in used bookstores. I think it was
1957 it
was published. Anyway, Immanuel Velikovsky was trying to do a
correlation
between the writings in Egypt and the Hebrew Bible, or
the Hebrew
Torah, because he was Jewish. And he was researching all of the
recordings that
were in Egypt trying to find where
they agreed
with the Biblical because the Bible doesn't date things very well. The
Egyptians were very methodical record keepers, and they did date
everything
very specifically. And the shewbread was obviously not of flour but of
silver
or gold. In the Book of Exodus it is said that the shewbread was made
by
Bezaleel, who was a goldsmith. Bezaleel is the man who made the Ark of
the
Covenant, made the golden decorations for the tabernacle, and made, you
know,
he was a goldsmith, and yet he made the Bread of the Presence of God.
But the
shewbread wasn't called shewbread then. The shewbread was called the
Bread of
the Presence of God. Remember before he was talking about being in the
Presence
as the Bread of the Presence? Okay, anyway, we need the next slide.”

This
statement is not strictly true. The Bible speaks of Bezaleel as a
fabricator in
“all manner of workmanship”, not just the working of gold and
silver:

Exodus
31:1
- 31:11

"And
the LORD spake unto Moses, saying, See, I
have called
by name Bezaleel the son of Uri, the son of Hur,
of
the tribe of Judah: And I have filled him with the spirit of God, in
wisdom,
and in understanding, and in knowledge, and in all manner of
workmanship, To
devise cunning works, to work in gold, and in silver, and in brass, And
in
cutting of stones, to set them, and in carving of timber, to work in
all manner
of workmanship. And I, behold, I have given with him Aholiab,
the son of Ahisamach, of the tribe of Dan:
and in the
hearts of all that are wise hearted I have put wisdom, that they may
make all
that I have commanded thee; The tabernacle of the congregation, and the
ark of
the testimony, and the mercy seat that is thereupon, and all the
furniture of
the tabernacle, And the table and his furniture, and the pure
candlestick with
all his furniture, and the altar of incense, And the altar of burnt
offering
with all his furniture, and the laver and his foot, And the cloths of
service,
and the holy garments for Aaron the priest, and the garments of his
sons, to
minister in the priest's office, And the anointing oil, and sweet
incense for
the holy place: according to all that I have commanded thee shall they
do."

Hudson goes on to say:

"He calls it the white
bread, and it is called gold in
this, he actually has the Temple of Karnak records here of the
plunder that
was taken to Egypt from the Temple of Solomon, and here it all is, and
here is
the depictions of it, okay, that's good."

Drawing based on one by
W. Wreszinski from Ages in Chaos

All I need to draw
attention to is, see these little things
that look like spiders right here? This is the hieroglyphic for gold.
There,
there, there, um, there, there, there, there, there (pointing to
picture).

"Neb" the hieroglyph for gold

All these first items are
all gold. Okay? Then down here
they got silver, and at the bottom they got copper, but the more
important
items are the golden items. Here's the tables, the golden tables, the
golden
vessels, anyway, the menorah, even the lion's heads are here someplace,
yeah,
here's a lion head. Anyway, if you read the Bible and you go through
this list
that is recorded at the Temple of Karnak, it's absolutely
identical to
what's recorded as being in the Temple of Solomon. Right here is the
shewbread. Coincidentally
it's the elongated pyramidal shape. It doesn't look like a loaf of
bread does
it? It's the symbol, the same symbol I just showed you, it's called the
white
nourishment, but here it's called white gold. And what Velikovsky said
was they
obviously meant silver, because they call it white gold. No, they meant
white
gold. They meant just what they said, it was white gold. It was the
Bread of
the Presence of God that once a week the High Priests of Melchizedek
were
allowed to go behind the Veil of the Holy of Holies, and partake of the
Bread
of the Presence of God, and then more Bread was set out for the next
week as
the offering to the God's feet, or with the Ark of the Covenant. And
they
consumed this material on a weekly basis, and they literally, this was
the era
of the great Prophets when literally God dwelt with his people. And
these High
Priests could communicate with the animals, they could telepathically
know all
things; it was the era of the great Prophets in the Bible. Anyway,
that's the
stuff and there it is, black and white.

Item
48 is referred to as
gold
shewbread by Velikovsky

In
"Ages in Chaos" Velikovsky writes:

"Next to the altar
was the table "whereupon the shewbread was" (I Kings 7:48; II
Chronicles
4:19). The showbread was obviously not of flour, but of silver or gold;
in the
Book of Exodus12 it is said that showbread was made by
Bezaleel, who
was a goldsmith. Showbread is pictured on the bas-relief of Karnak in the form of a cone.
The cone in
the seventh row (138) bears the explanation: 'White bread." This bread
was
of silver. The thirty cones of gold (48) and the twenty-four cones of
colored
stone (malachite) (169), identical in form with the silver cone, also
represent
showbread."

Items 138 and 169 at Karnak

Velikovsky
clearly implied that some of the shewbread was gold and some was silver.

Hudson also discussed the
meaning of a
similar object being presented to Anubis:

"I think this next slide
is one that, just the picture
says it all. It doesn't need any explanation. Once you understand this.
The "Guardian of the Secret". Now pull it
on over
so they can see the picture. The King offers him the Anubis,
the digestive system the White Bread, that
is the
white nourishment. The picture tells the whole story. See, the black Anubis represents the digestive system, and here
he is, the
King with the white powder offering it to the digestive system, and
it's called
the Opener of the Ways, the Keeper of the Secret."

"This same shape is shown
even earlier in the White
Chapel at Karnak, where the twelfth
dynasty Pharaoh Sesôstris I presents
the conical shewbread to Amun."

Robert
Cox
in his book "The Pillar of Celestial Fire" devotes a good part of a
chapter to these conical shapes. He connects it to the "Pillar" or
"Chamber of Light" which is topped by a similar glyph. He also says
that:

"One
such illustration is given in the drawing that immediately follows the
opening
vignette in the Papyrus of Ani."

There
is
another related theory that these materials were prepared in a temple of Hathor at Serabit
El Khadim on the Sinai Peninsula. This theory was
proposed by
Laurence Gardner in "Genesis of the Grail Kings" and basically is
that the m-state materials were prepared and stored at the Hathor
temple and that this temple was the site that Moses visited when he
received
the tablets of stone. Gardner suggests that a white
powder
examined by Flinders Petrie in 1903 is the white m-state powder made in
this
laboratory/temple. Here is a passage from Petrie's record of this find:

"Of
this period [Amenemhat IV] a very
interesting result
was found beneath the later temple. Over a large area a bed of white
wood-ashes
is spread, of a considerable thickness. In the chamber O [of the later
temple]
there is a mass, 18 in. in thickness, underlying the walls and pillars,
and
therefore before the time of Tahutmes III
[of the
18th Dynasty]. In chamber N it varies from 4 to 15 in. thick; west of
the pylon
it is from 3 to 12 in.; and it is found extending as far as chamber E
or F with
a thickness of 18 in. Thus it extends for over a hundred feet in
length. In
breadth it was found wherever the surface was protected by building
over it.
All along the edge of the hill, bordering on the road of the XIIth dynasty past the steles, the ashes were
found, all
across the temple breadth, and out as far as the building of stone
walls of
chambers extends on the south. In all fully fifty
feet in
breadth. That none are found outside the built-over area is to
be
explained by the great denudation due to strong winds and occasional
rain. That
large quantities of glazed pottery have been entirely destroyed by
these causes
is certain; and a bed of light wood-ashe
would be
swept away much more easily. We must, therefore, suppose a bed of ashes
at
least 100 X 50 ft., very probably much wider, and varying from 3 to 18
in.
thick, in spite of all the denudation which took place before the XVIIIth dynasty. There must be now on the ground
about
fifty tons of ashes, and these are probably
the
residue of some hundreds of tons...."

Room map of Serabit
temple showing rooms where powder was found in gold color

The
rooms
in which the white powder was found match well with the rooms which the
map on
the sign at Serabit depicts as dating from
the New Kingdom. Here is a picture of
that map:

Map on sign at Serabit
El Khadim

Petrie
then
went on to describe his efforts to identify this white powder:

"One
suggestion was that it was the remains of smelting works. But smelting
elsewhere does not leave any such loose white ashes; on the contrary,
it
produces a dense black slag. Also, there is no supply of copper ore at
that
level, nor within some miles distance, and the site is very
inaccessible for
bringing up materials. Moreover, there is no supply of fuel up on the
plateau;
whereas the ore has been elsewhere transported to valleys and plains
where fuel
could be obtained, as at the WadyNasb,
WadyGharandel,
and El Markha. The statement of Lepsius
and others that there are beds of slag near the temple is an entire
mistake,
due to ignorance of mineralogy; the black masses are natural strata of
iron
ore, and not artificial copper slag. Another suggestion was that they
were like
the beds of ashes near Jerusalem, which were supposed to
have originated
from the burning of plants to extract alkali. But, again, this is the
most
unlikely place for obtaining a supply of plants. Neither of these
suggestions
can be an explanation."

"The
locality itself shows the meaning....On this hill we see great evidence
of
burnt sacrifices; and in the cave itself were many altars for burning
incense....The popular worship of Palestine is here before us."

But
Laurence Gardner points out that this is unlikely to be true for a
couple of
reasons:

"For
want of any other explanation, it was determined that the white powder
and the shem-stones were probably
associated with some form of
sacrificial rite, but this was an Egyptian temple and animal sacrifice
was not
an Egyptian practice. Moreover, there were no remnants of bones or any
other
foreign matter within the many tons of white powder that lay in the
newly
exposed storerooms -- it was perfectly clean and quite unadulterated.
Petrie
stated: 'Though I carefully searched these ashes in dozens of
instances,
winnowing them in a breeze, I never found a fragment of bone or
anything
else'."

Petrie
delves further into the issue of animal sacrifice in Chapter 13 of
Researches in
Sinai. His conclusion was that the temple was a Semitic temple
rather than
an Egyptian one and that this accounts for the ashes from burnt
offerings.

Laurence
uses
an illustration taken from a stele in the BrusselsMuseum as an illustration of
the conical
bread:

Here is the description
of this stele from a book by Alan H.
Gardiner and T. Eric Peet, edited and
completed by JaroslavCerny,
"The
Inscriptions of Sinai", 45th Memoir of the Egypt Exploration Society,
1955.

At the top is a
horizontal line giving the titulary of Ammenemes III. '[The
good God,] lord of the two lands, lord of might, king of Upper and
Lower Egypt, Nemare, living for ever,
beloved of Hathor.'

Below,
the king, is seen seated on the left,
wearing the two
feathers at the back of his cap and carrying the flail. Hathor
holds out to his nose in her right hand the emblems of life and
dominion. In
front of her are the words, 'Said by Hathor:
I am
giving thee life, perpetuity and health to thy nose for eternity'.

The
goddess holds in her left hand a round object whose nature is not
obvious,
probably a menat-necklace. Behind her
is the God's
treasurer Sebekhotep, holding out in his
right hand a
conical loaf of bread. In front of him we read, 'Said by the god's
treasurer Sebekhotep: I bring to thee ...'
Behind this figure
again is another holding a papyrus roll in his left hand, in front of
whom is,
'Said by the scribe...... this foreign country'.

Below
the scene are remains of six horizontal lines of inscription '- - - - -
- the
Majesty of this god [sent] the careful god's treasurer Sebekhotep
to bring the precious stone for [his] majesty - - -'"

It
is
fairly evident from the translation of this image that Sebekhotep
is presenting an object which is both a "conical loaf of bread" and a
"precious stone" to Ammenemes III.

An Australian colleague
named Bill Alford traveled to Serabit in
2000. He sent me the following comment on his
search for this white powder:

I did get to Serabit El Khadim
and there was no sign of the white powder there. I
spoke to the local Bedouin chief about this and he said that he could
remember
the white powder being there as a child but it has all blown away since.

Bill
did
get to take a number of pictures of the Serabit
temple
site and a couple of them relate to the subject of this essay. Below is
a
picture which also depicts a cone shaped offering.

According to "The
Inscriptions of Sinai" the
description of this stele, from the 18th Dynasty, is as follows:

Above is the usual winged
disk, below it on the right Hatshepsut as
king offers white bread to Anhur-Show,
and, on the left, Tuthmosis
III presents wine to Hathor, lady of the
turquoise. Date:
'Year 20'.

Below
the scene are eleven horizontal lines of inscription, of which the last
three
are shortened on the left to admit a standing figure of Nakht.

'The
scribe Nakhi, he says: I followed the good
god, for
the lord of the two lands knew that I was excellent, I walking on the
road and
being honoured on account of it (?), the
officials of
the palace bending the arm before me. The Horus himself sent me to do
what his
spirit desired. He promoted (?) me and I was foremost among millions of
men,
having been sought among hundreds of thousands of men. He appointed me
royal
envoy, I being exalted [before] the (other) courtiers, for Hathor,
lady of the turquoise, showed me her favour
for all
that I had done [in propitiating the lady] of the turquoise every day.
Amount
of the offerings of every day: bit-bread ---- ----- 350, white
bread
320, beer 360, wine 30, ro-geese 60
------- water 100,
for I went down to the coast successfully. None other peer of mine equalled me of any who had come to this [foreign
country],
I being the favourite of Hathor,
<lady of> the turquoise.'"

Bill
also
took a picture of another stele with the cone shaped bread on it while
he was
at Serabit:

This stele had the
following entry in "The Inscriptions
of Sinai":

In the lunette are the
winged disk and uraei
with the cartouche and titles of the king, 'The good god, lord
of the two lands Nebmare, endowed with
life
eternally'. The lunette is closed at the bottom by the symbol of
heaven, below
which is a double scene, showing, on the left, the king, 'Son of Re Amenhotep, ruler of Weset',
offering a conical loaf on a cup to 'Sopdu,
the great god of the east', and, on the right, the king, 'The good god Nebmare', offering two small vases of water to Hathor. The inscription, 'Beloved of Hathor,
lady of the turquoise', at the same time refers to the king and also
gives the
name of the goddess, a double reference common in these scenes. Both
deities
are standing on a common pedestal and are therefore meant to be
statues. In the
central column we read, 'Said by Hathor,
lady of the
turquoise: "(I) am giving thee millions ----"'.

Below
is an inscription of twenty-three lines which, as far as is legible,
reads as
follows: 'Year 36, second month of winter, day 9, under the majesty of
the king
of Upper and Lower Egypt, Nebmare, son of
Re, Amenhotep, ruler of Weset,
endowed with life like Re eternally and for ever. Behold his majesty
was in the
southern city (= Thebes) - - - - - - - - - of Weset. Behold it was entrusted to the king's
scribe,
overseer of the Treasury [Sebek]hotep
called Pinhasy to make ------ turquoise,
while his
majesty was celebrating the third sed-festival
- - -
- - - - - - - - - on the last day of the month ------ from Hathor,
lady of the turquoise (?) in joy, while her heart was glad, [she]
rejoicing [in
what] Nebmare [had done for her] - - - - -
- - - -
jubilating and laughing (?) ------- Pinhasy
(?) - - -
- - - - - - - who had come forth with him were joyful. The leaders were
glad of
heart and his work waxed mightily, each one treading this hill country
adoring
(?) this goddess, their scribe who was, in their midst giving praise
daily, Amenmose whose name is Memay (?)
------- being present (?). This scribe says: I followed my lord in the
hill
country; I took hold on the task which he had entrusted to me; I went
forth on
the ocean to foretell the wonders of Punt, to obtain the odorous gums;
I
brought away the foreign princes in their --- (?) --- with
the tribute of numberless hill countries. Behold I have come also and
trod the
country of this goddess; I directed work for turquoise, I received - -
- - - - L.P.H. He gave the gold of
reward, the mouths
rejoiced - - - all - - - -, all commands, work-people ---- I found ---
sea ---
in his reaching the [southern] city - - - '

It
is not
clear what the "gold of reward" is or who is giving it but it is
interesting to note that the thing being given in the picture is the
"conical loaf in a cup". Whether this "white bread" is the
same as the white ORMUS materials is open to question. The inclusion of
the
white bread shape in the gold inventory at Karnak is very suggestive but
it is not
definitive.

The "white bread" cones
are often adjacent to a
hieroglyph that is called the "Sacred Sothic Triangle" on page 150 of
"The Lion Path: You Can Take It With You"
by
Musaios. The illustration from this book is
at:

The text under the
illustration indicates that it represents
a "door entry" and that:

"The Sothic Triangle,
forming the ancient hieroglyph
for Sirius (Sothis) was constructed by
using a cord
22 units long, with markers at 9 and 13 units from the start. Then,
with the
cord pulled taut at these markers, and the end meeting the beginning,
the
triangle denoting sothis was formed as the
drawing
shows; the base being 4 units wide and each sloping side 9 units from a
corner
of the base to the vertex, in 4-to-9 proportion (see for example the
inscriptions at Abydos)."

77.1604

From the 4/9 ratio
one
can calculate that the vertex angle is 25.679 degrees and the base
angles are both 77.16 degrees.
The Sothis triangles seem to be more
regular in shape than the
bread cones. You can see several of these compared below:

>

The Sothic triangle is
generally adjacent to an ankh as seen
below:

A sonic device shaped
like the ankh, according to an
unpublished Seth session, was used by ancient people to soften stone so
that it
could be carved easily. I would imagine that softened stone would be
easier to
extract the m-state from.

The 4/9 ratio is the
reverse of the 5/9 ratio of the weight
that Hudson claims remains when
metal is converted to m-state. 4/9
would be the portion which is no longer physically measurable.

These last two
observations may not have any scientific
validity; they may be just coincidence.